¶ … Persona Christi
An Analysis of the Priesthood "in persona Christi" and "in nominee ecclesiae"
The questions that surround the functions of the priesthood and the diaconate today appear to be part and parcel of the greater uncertainty that surrounds ancient Church customs. This paper will attempt to analyze the meanings of the phrases "in persona Christi" and "in nomine ecclesiae" as they have reflected the functions of the ministers of the Church both in the past and in today. The conclusion of this research is that while the traditional Church maintained a clear definition (and reverent propriety regarding the mystery of the priestly aspect), today's Church is less sure of the role and function of the minister in relation to Church hierarchy and Church laity.
In Persona Christi
Historical Background: the Vestments
Pius XII's (1947) encyclical Mediator Dei describes for us the aspect of the priest in relation to Jesus Christ, the Head of the Church, and the lay members of the Church:
Only to the apostles, and thenceforth to those on whom their successors have imposed hands, is granted the power of the priesthood, in virtue of which they represent the person of Jesus Christ before their people, acting at the same time as representatives of their people before God…The priest is the same, Jesus Christ, whose sacred Person His minister represents. Now the minister, by reason of the sacerdotal consecration which he has received, is made like to the High Priest and possesses the power of performing actions in virtue of Christ's very person.
Pius XII, the last pope to hold the pontifical office before Vatican II, asserts that the priestly office is one which is especially conferred upon only those who have been deemed worthy to be called to the lineage that descends to us from the Apostles. Pius XII makes clear that the priest is an alter Christus.
Pius XII's depiction of the priest as being "in persona Christi" is consistent with the vestments that the priest would have donned during the celebration of the Mass before Vatican II: "Before he even dares to approach the altar, to renew in a mystical fashion Our Lord's Sacrifice of Calvary, the priest covers himself, veritably conceals his person, under the sacred vestments which, allegorically interpreted, symbolize the garments and instruments of Christ's Passion" (Laudenschlager 1978). The symbolism behind the garments, of course, factors into the way in which the Church traditionally perceived the priest "in persona Christi" -- especially during the Mass. Each garment represented a specific aspect of Jesus Himself, and by wearing them, the priest pronounced in a visual way his role as another Christ:
The amice symbolizes the blindfold which the Jews placed about Our Lord's head so as to slap and mock Him with impunity; the alb, the white fool's robe which Herod contemptuously forced upon Him; the cincture, those cords by which the Jews dragged the Son of God from one cruel judge to another. The maniple signifies the chains which bound Our Lord to the column during his flagellation; the stole which the priest wears around his neck, the crushing burden of the Cross on His bruised shoulders; finally, the chasuble recalls the purple robe that the soldiers of Pilate put on Our Lord in mockery of His royal dignity. (Laudenschlager 1978).
The new order of the Mass does not require the priest to wear the maniple, nor does it require that he wear the amice as long as the alb is hooded. Yet, an increasing tendency towards modernization, novelty, and individuality following Vatican II saw many Masses celebrated without even the customary and prescribed vestments. The rigor with which the ancient Church protected the priesthood "in persona Christi" has seen numerous subtle changes that have led scholars such as Yves Congar to question the significance of the priesthood in both "person Christi" and "nomine ecclesiae": "The magnitude of Congar's accomplishment stands out with particular force when his theology of the Holy Spirit is read in contrast to the late-19th and early 20th-century Roman Catholic theology that he inherited" (Groppe 452). As Elizabeth Teresa Groppe states, Congar was a theologian whose eschatology was significantly different from the traditional teachings and perceptions of the Church. Congar stood out in the 20th century as a pneumatologist -- a studier of the relation of the Holy Spirit (traditionally referred to as the Holy Ghost) to the church community. Pneumatology in the 20th century took efforts to legitimize Pentecostalism and the Charismatic movement that grew out of it.
Theologians like Congar essentially diminished the "in persona Christi"...
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